Paul Van Tongeren

Today the problem of responsible parenthood is frequently reduced to the question of whether or not a couple actually desires to have a child. In medical circles the same question is reduced even further to a choice between the various forms of medical assistance available to a couple who might desire to have a child, but who have been unsuccessful in their own efforts. As a counterbalance to this narrowing process, it would seem appropriate to ask a number of questions which in fact ought to precede it: Why do we want children in the first place? What are we really looking for in our desire to have children? What does it actually mean to have children?In attempting to answer these questions, our course will be a philosophical one, focusing on the meaning of our actions and the reality which surrounds us. Philosophy is unlikely to uncover new facts in such an investigation; its task is simply to examine the presuppositions present prior to our interpretation of the data that emerge from this. Our answers to the questions surrounding our desire for children and the meaning of parenthood must come prior to the available facts on the matter for the simple reason that it will define the significance that these facts will have for us.The questions frequently raised in ethical, pedagogical and juridical literature concerning the rights of parents and children with respect to one another must also precede our examination of the facts. Rights and obligations always pertain to a specific relationship. Knowledge of such relationships is presumed, therefore, when we go about discussing the rights and obligations of the parties involved. By exploring the presuppositions which make our questioning and understanding of the facts possible, philosophy endeavours to create a space wherein we can look at things differently, a space where new and different possibilities are opened up. While we admit that philosophy is not going to uncover new facts, it will, if it works, produce new possibilities for understanding the facts and give them meaning.In this paper, I would like to begin by offering a description of the love parents feel for their children. In the second section I will attempt to draw some conclusions from this description concerning our desire to have the children we do not yet have. In the final section I will endeavour to situate these conclusions in a somewhat broader context

There seems to be a pervasive trend towards public apologies, forms of national introspection, and appeals to grant forgiveness. Does 'forgiveness' enable a public or political use of the term? Is it possible to forgive on behalf of others, and if so, under what conditions? These conceptual questions are related to reflections on the cultural and religious contexts of expressing forgiveness. Do forgiving words promote a willingness to look ahead and prevent a relapse into conflicting views on the poisonous past? Or do they bring along aversion? Maybe the 'push' towards forgiveness is experienced as highly unfair. Archbishop Tutu's motto that "there is no future without forgiveness" is well known. The South African Truth and Reconciliation Commission has become an important model and source of inspiration for many other countries that want to deal with their past grievances and internal conflicts. This book discusses the role of forgiveness within processes of peace building and transitional justice.

Attempts to elucidate the philosophy of Friedrich Nietzsche through the experience of his writings. After a chapter devoted to Nietzsche's style and the proper way to read the philosopher, chapters focus separately on his thoughts on knowledge and reality, morality and politics, and religion. Each chapter presents fairly lengthy selections from Nietzsche's works (in both German and English) and then proceeds to comment on the texts with the help of additional brief selections. Paper edition available (1-55753-157-9), $24.95. Annotation copyrighted by Book News, Inc., Portland, OR.